Missionaries were from the earliest times sent abroad, and Buddhism spread into Burma, Siam, Anam, Tibet, Mongolia, China, Java, and Japan. The view is suggested that its influence can be traced in Egypt. “From some source,” writes Professor Flinders Petrie, “perhaps the Buddhist mission of Asoka, the ascetic life of recluses was established in the Ptolemaic times, and monks of the Serapeum illustrated an ideal to man which had been as yet unknown in the West. This system of monasticism continued until Pachomios, a monk of Serapis in Upper Egypt, became the first Christian monk in the reign of Constantine.”[175] [175] Petrie, _The Religion of Egypt_, pp. 92-3. Jainism, like Buddhism, was also a revolt against Brahmanic orthodoxy, and drew its teachers and disciples chiefly from the aristocratic class. It was similarly influenced in its origin by the _Upanishads_. Jainites believe, however, in soul and the world soul; they recognize the Hindu deities, but only as exalted souls in a state of temporary bliss achieved by their virtues; they also worship a number of “conquerors” or “openers of the way”, as Buddhism, in debased form, recognizes Buddha and his disciples as gods, and allows the worship here of a tooth and there of a hair of the Enlightener, as well as sacred mounds connected with his pilgrimages. In the gloomy creed of the Jainites it is taught that “emancipation” may be hastened by rigid austerities which entail systematic starvation. Many Jainites have in their holy places given up their lives in this manner, but the practice is now obsolete. In the Age which witnessed the decline of Buddhism in India, and the rise of reformed Brahmanism, the religious struggle was productive of the long poems called the _Puranas_ (old tales) to which we have referred. In these productions some of the ancient myths about the gods were preserved and new myths were formulated. They were meant for popular instruction, and especially to make converts among the unlettered masses. Their authors were chiefly of the Vishnu cult, which had perpetuated the teachings of the unknown sages who at the close of the Brahmanical Age revolted against impersonal Pantheism, the ritualistic practices of the priesthood, and the popular conceptions regarding the Vedic deities who ensured worldly prosperity, but exercised little influence on the character of the individual. Indra and Agni and other popular deities were not, however, excluded from the Pantheon, but were divested of their ancient splendour and shown to be subject to the sway of Brahma, their Lord and Creator, whose attributes they symbolized in their various spheres of activity. Vishnuites taught that Vishnu was Brahma, and Shivaites that Shiva was the supreme deity.